Acts 5

Acts 5:17

The apostles continuing to preach to the people, are apprehended and imprisoned, and, after a miraculous deliverance, are brought before the Sanhedrim the next day, and scourged; Gamaliel’s advice prevailing, to prevent any further extremities. Acts v. 17, to the end.

Acts V. 17.

THEN the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation;

Acts V. 17.

IT was observed in the preceding section, what extraordinary miracles were done by the apostles in the name of Jesus, whom still, notwithstanding all the menaces of their rulers, they continued faithfully to preach, and to assure the people of his resurrection from the dead, and of eternal life to be obtained through him. But this, as it might reasonably be expected, drew another storm upon them: For the high priest arising, as it were, with awakened and renewed fury, and all they that were with him, which was the sect of the Sadducees, who were especially devoted to his interest, and most offended at the doctrine of the resurrection, were filled with zeal and indignation

The sect of the Sadducees.] There is no sufficient reason from this text to conclude with Grotius, that the high priests and his kindred were Sadducees, though it is probable they might be so, as Josephus affirms that some of the high priests were of this sect, and particularly Ananus, one of the sons of that Annas, who was father in law

to Caiaphas. (See Mr. Biscoe, at Boyle’s Lect. chap. v. § 4, p. 110, 111.) The Sadducees however would be most ready to exert themselves in persecuting the apostles, as they were most exasperated by their doctrine, which was directly opposite to the notions they maintained. See the paraphrase on Acts iv. 2, sect. 8, p. 43.

VOL. 3.

An ange lets them out, to go and preach in th

against these men, who, as their enemies affected to represent it, made so dangerous an attack both on their religious and political establishment: And in support of these unjust charges, they were determined to bring them to another trial before the Sanhedrim, and for that purpose laid their hands on the apostles, and put them into the common prison, where the vilest of malefactors were lodged.b

But that God might evidently shew, how impotent all their rage was against those whom he determined to support, and that they might be emboldened with a becoming confidence to bear their testimony in the midst of oppositions and dangers, an angel of the Lord was sent to them, who, appearing in the midst of them by night opened the doors of the prison, and without giving any alarm to the keepers, or any of the other prisoners, bringing them out of that place of confinement, said, As God hath thus miraculously interposed for your deliverance, neither flee, nor fear; but go, as soon as the gates are opened, and presenting yourselves boldly in the temple, as you did before you were seized, (however disagreeable the doctrine that you preach may be to those who believe nothing of a future state) speak to the people assembled there at the hour of morning sacrifice all the words of this glorious gospel with which you are charged, on which the eternal life of men so evidently depends, and by which alone their final happiness can be secured.

And the apostles hearing [this] divine command, made no scruple immediately to obey it, and were so far from being discouraged by the fear of persecution, that, with an earnest zeal to carry on the work they were engaged in, they went very early into the temple, and taught the people with the same freedom as before, who assembled there to pay their morning adorations unto God.

But in the mean time, the high priest being come, and they that were with him, into the room where the council was usually held, they called

b Into the common prison.] That this was, apostles were actually thrust among them; as the paraphrase expresses it, the place and I think ver. 23 makes it rather more here the vilest malefactors were lodged, can probable, they were in an apartment by of be doubted. But it is not certain the themselves.

ncil are surprised not to find them in prison.

ogether all the members of the Sanhedrim, even (as we have hinted several times before, that the name signifies) the whole senate of the children of Israel, being solicitous that there might be as full a house as possible on so important an occasion: And when they were convened, they sent proper officers to the common prison to take charge of the apostles, and to have them brought into their presence, that the court might proceed to their examination and punishment. But when the officers came thither, to their great surprise they found them not in the prison; and yet could not discover what way they had taken to make their escape, considering these circumstances that appeared on inquiry. Returning therefore to the council, they made their report, saying, We found indeed the prison shut with all possible safety, and the keepers standing without as centinels before the doors; but having opened [them,] and gone into the place in which the prisoners had been put, and where we did not doubt but we should find them, to our great astonishment we found no one within of those whom we sought.

Now when the high priest, and the captain of the temple, and the other chief priests who were gathered together, heard these words, they doubted concerning them, and knew not what to think of it how this could be; that is, whether they had procured their liberty by corrupting the keepers, or whether there might not be something miraculous in the deliverance of persons whom such extraordinary circumstances had attended. But one, who knew their disappointment and the uneasiness it gave them, came into the court, and told them, saying, Behold, the men whom ye put yesterday in prison, are now standing in the temple, however they came thither, and are teaching the people assembled there with as much freedom and confidence as ever; which indeed does not look like a clandestine escape, which could only have been made with a view of flight and concealment.

Then the captain of the temple went with the officers by the direction of the Sanhedrim, and having found the apostles in the temple, brought them away, but not by violence, for they feared the people, lest if they had offered any violence

hey are taken again, and brought before the s

in their presence, it might have so provoked them that they should be stoned: For the people were so fully persuaded of a divine power engaged with the apostles, that they held their persons sacred, and would not have borne any open attack upon them: The apostles, on the other hand, were ready cheerfully to obey the summons, that they might repeat their testimony to their divine Master. And accordingly the captain and those that attended him, when they had brought them to the place where the council was sitting, made a report of what they had done, and set them before the Sanhedrim. And as soon as they appeared, the high priest, singling out Peter and John, who had so lately been examined before them, asked them, Saying, Did we not strictly charge you two in particular but a very little while ago, and so in effect all the rest of your company, that you should not, on pain of our highest displeasure and the utmost rigour of the law, teach any more in this name of Jesus of Nazareth? And behold, instead of regarding our admonition, or shewing any sense of the great lenity with which the court then treated you, you have been more busy and more daring than before in your seditious practices, so that you have filled Jerusalem with your doctrine; and it all centres in this, that you would bring the odium of this man’s blood upon us, and would incense the populace against us, as if he were an innocent person whom we had murdered: So that it is no thanks to you, if we are not stoned, or torn in pieces by them, for that act of necessary justice, for such it was, which we were obliged to do upon him.

But Peter and [the rest of] the apostles, who were now all before them, answered and said, O ye senate of Israel, ye cannot but in your own consciences know, as we plainly declared before this assembly when we received the charge now referred to, (chap. iv. 19) that it is absolutely fit and necessary to obey the almighty

• They feared the people, lest they should be stoned.] This may seem a surprising change in the people, considering the eagerness with which they demanded that Christ should be crucified. But it is exceeding probable, that, seeing the mighty wer which wrought in the apostles, they might entertain some hope of obtain-

ing temporal deliverance by their means, (compare Acts i. 6) of which they were so exceeding fond, and a disappointment in their hope of which had turned their hosannahs into the cry, Crucify him, crucify him. See Mr. Lardner’s Credibility, Vol. I. p. 179.

Their answer to the charge exhibited against them.

The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. and ever blessed God, rather than men, be they ever so great and powerful. We assuredly know, and we testify it to you as we have been testifying it to the people, that the God of our fathers hath raised up Jesus his son, whom ye slew in the most infamous manner that ye could invent, hanging him crucified on a tree, as if he had been the meanest of slaves and the

vilest of malefactors: But this very person, notwithstanding all the outrage with which you treated him, hath God exalted at his own right hand [to be] a Prince and Saviour to his people; to give repentance, or to send terms of peace and reconciliation by him, even unto Israel,⁴ by whom he hath been so ungratefully insulted and abused, and to bestow on those that shall repent the free and full remission of all their aggravated sins. And we are appointed his witnesses of these things, how incredible soever they may appear to you; and so is the Holy Spirit also, whom God hath given, not only to us the apostles, but also to many others of them who submit themselves to his government,⁵ most evidently attesting the same, and proving how absolutely necessary it is for every one, great and small, to lay aside prejudice and opposition, and with humble penitence to believe in Jesus.

And the high priest and the Sadducees, when they heard [this] courageous testimony and faithful remonstrance, were enraged beyond all measures of patience and of decency, so that they even grinded their teeth at them, like savage beasts that could gladly have devoured them; and with hearts full of rancour they

⁴ To give repentance unto Israel.] As repentance was not actually wrought in Israel by the efficacious grace of Christ, I think it evident, that ἅναι μίλησεν here signifies to give place or room for repentance, just as the same phrase does in Josephus (Antiq. lib. xx. cap. 8, [al. 6,] § 7), where he says, that the Jews rising up at Cæsarea in a tumultuous manner, the wiser people among them went to intercede with the governor ἅναι μίλησεν ἔπι ποι πρεσβεύον, i.e. to publish a pardon to those who should lay down their arms; agreeable to the turn given to the expression in the paraphrase.

⁵ The Holy Spirit also, whom God hath given to them that submit, &c. The testi-

mony arising from this miraculous communication of the Spirit to Christians at that time, entirely removes the objection from Christ’s not appearing in public after his resurrection: for, had there been any imposture, it had been easier of the two to have persuaded people at a distance, that he had so appeared to the Jewish rulers, or even to the multitude, and yet had been rejected, than that he had given his servants such extraordinary powers; since, had this assertion been false, every one might have been a witness to the falsehood of such pretence, without the trouble and expense of a journey to Jerusalem, or other distant place.

The council consult how they may slay

immediately consulted how they might put them all to death, either under pretence of blasphemy, or for sedition and rebellion against the supreme council of the state.

But a certain celebrated Pharisee then in the Sanhedrim, whose name was Gamaliel, a doctor of the law, who trained up a great number of young students in the most exact knowledge of it, and was in great esteem among all the people on account of his learning, wisdom, and piety, rose up; and as he purposed to speak his mind with great freedom on a very tender point, he commanded the apostles to be taken out for a little while. And then addressing himself to his brethren, the other members of the court, he said unto them, Ye men of Israel, to whom Divine Providence has committed the guardianship of this people, and the great care of their public affairs! I think it my duty, on this important occasion, seriously to advise you to take heed to yourselves, as to what you are about to do to these men. For you cannot but know, that several remarkable occurrences have lately happened, which have awakened a great degree of public expectation and regard; and it may not be improper to recollect some of them at this crisis. You particularly remember, that some time ago one Theudas arose, pretending himself to be some

Gamaliel.] This was the elder of that name, a man in so great honour among them, that Onkelos, the author of the Targum, is said to have burnt seventy pound weight of perfumes at his funeral: Nav it is said, the honour of the law failed with him. If he were really, as he is reported to have been, the author of those Prayers against Christians, so long used in the eivich synagogues, he must have lost that o-leration of temper which he manifested ere; perhaps exasperated at the growth of the new sect, and the testimony so boldly me by the apostles. He was Paul’s master (Acts xxii. 3); and no doubt he informed that he a strong youth (for such he then was), of what now passed, and of many other things, which rendered his sin in persecuting the Christians so much the more aggravated. See Wits. Meletem. cap. 1. § 13, p. 12, 13; and Mr. Biscoe, at Boyle’s Lect. chap. iii. § 9, p. 77, 78.

One Theudas arose.] As the Theudas mentioned by Josephus, (Antiq. lib. xx.

cap. 5, [al. 2,] § 1) under the character of a false prophet, (who drew a great number of people after him, with a promise of dividing Jordan before them, but was defeated and beheaded, most of his followers being also slain and imprisoned) appeared when Fadus was procurator of Judea, that is, according to Capellus seven, or according to Dr. Whitby at least ten years after this was spoken, there can be no reference to him here. I am therefore ready to conclude with Dr. Lightfoot and Basnage, (whose opinion Mr. Lardner has so learnedly defended) that among the many leaders, who, as Josephus assures us, (Antiq. lib. xvii. cap. 10, [al. 11,] § 4—8) took up arms in defence of the public liberties, when the grand enrolment and taxation were made by Cyrenius in the days of Archielaus, (see note on Luke ii. 2, Vol. I.) there was one called Theudas, which (as Grotius observes), was a very common name among the Jews. He seems to have been supported by smaller numbers than the

Gamaliel cites some former cases to appease their rage.

extraordinary person, to whom a number of men, amounting to about four hundred, adhered; who, notwithstanding this, was himself quickly slain by the Roman forces, and all who hearkened to him were scattered, and after all the boasting promises of their leader, came to nothing. After himʰ Judas the Galilean arose,ⁱ in the days of the late enrollment, and endeavouring on the principles of sacred liberty to dissuade the Jews from owning the authority of the Romans in that instance, he drew a multitude of people after him; and the consequence was, that he also himself was quickly destroyed, and all who had hearkened to him were dispersed.ᵏ And therefore with regard to the present affair I say unto you, and give it as my most serious and deliberate advice now in the present crisis, refrain from these men, and let them alone to go

second of the name, and (as the second afterwards did), perished in the attempt: but, as his followers were dispersed, and not slaughtered, like those of the second Theudas, survivors might talk much of him, and Gamaliel might have been particularly informed of his history, though Josephus only mentions it in general. Mr. Lardner, in his judicious remarks on this subject, has shown, that there were many persons of the same name, whose histories greatly resembled each other. See Lardner’s Credibility, of Gosp. Hist. Part I. Book ii. chap. 7.

ʰ After him.] Bos has taken great pains in his note on this text (Exerc. Sacr. p. 75—78), to shew, that μῆα πῦν may signify besides him, and even before him in this connection with πᾶς πῦν πυγόν, which he would render of late days. (Compare Acts xxi. 38.) This he observes in favour of his interpretation of ver. 36, which he supposes to refer to the Theudas of Josephus, whose insurrection he thinks must have happened before this speech of Gamaliel. But, as Beza and many others have abundantly proved, that this would quite overturn the chronology either of St Luke or of Josephus, I conclude, that the very indeterminate expression πᾶς πῦν πυγόν in the preceding verse is most safely rendered some time ago, which, especially in an assembly of aged men (as no doubt many of this council were), might well be used in reference to an affair, which, though it happened more than twenty years before, must be fresh in most of their memories. (See Mr. Lardner’s Credibility, Part I. Book ii. chap. 7.)

And, as Judas might arise after Theudas, though the same enrollment might (as is supposed in the preceding note), occasion the insurrection of both, I see no need of departing from the usual rendering of the preposition μῆα in this construction, which every body knows is generally used to signify after. To connect μῆα πῦν with the preceding verse (as some propose), is quite unnatural in grammar, as well as disagreeable to fact.

ⁱ Judas the Galilean arose.] Josephus’s account of this Judas Gaulonites, as he is generally called, may be seen in the beginning of the xviiiᵗʰ Book of his Antiquities.

ᵏ All who had hearkened to him were dispersed.] Mr. Lardner justly observes, this does not imply they were destroyed, and imagines, that though Gamaliel would not directly assert it, yet he insinuates (agreeably to his principles, as a Pharisee), that perhaps Judas the Galilean, as well as the apostles, might be actuated by some divin impulse, and that in one instance, as well as the other, the doctrine might survive, whether the teachers were taken off. (See Lardner’s Credibility, Part I. Book ii. chap. 1, § 3.) But the argument will be good on the common interpretation; and, as the word here used διαχωριστικά, especially in this connection, most naturally implies a calamitous and disappointing dispersion, I apprehend, that, had it been intended in the sense my learned and much esteemed friend supposes, the present tense word rather have been used.

He advises them to act with caution, and to wait the issue.

on as they can, neither siding with them, nor violently opposing them; for if this counsel which they are taking, or this work which they have performed, be of men, if it be merely a human contrivance and deceit, which we are not capable of proving that it is, it will soon sink and come to nothing of itself; some incident will arise to discredit it, and the whole interest of this Jesus will moulder away, as that of Theudas and of Judas did, which seemed to be much more strongly supported by human force. But, on the other hand, if it be really the cause of God, which does not appear to be impossible, you cannot with all your power and policy dissolve it; but even though these particular instruments should be taken off, he will undoubtedly raise up others: And it will certainly become you in regard to your own safety, to be particularly cautious, [and take heed] lest you not only lose the benefit of any deliverance which may be intended for Israel, but also be yourselves found even fighters against the power and providence of almighty God; an undertaking, which must prove infinitely fatal to all, who are so rash and unhappy as to attempt it.

And, as the council were unable to elude the force of what Gamaliel said, they yielded to him, acknowledging that his advice was safe and wise: And having called in the apostles, and ordered them to be scourged and beaten with rods in their presence, that in some measure they might vent their indignation, and might expose them to disgrace and shame, they strictly charged them, as they had done before (chap. iv. 18), not to speak any more in the name of Jesus, if they would not incur yet severer punishment; and, having threatened them with what they must expect, if ever they were brought before them for the same crime again, they dismissed them for that time.

Thus were the apostles sent away, and, far from being terrified by all the cruel usage they had met with, or by the threatenings of their adversaries, they departed from the presence of the Sanhedrim, rejoicing that they were so honoured in the course of divine Providence, as to be counted worth to suffer for Christ, and to

ostles are scourged, and go away rejoicing.

be exposed to infamy for the sake of his venerable and sacred name, rightly judging, that a punishment of this kind, though generally shameful, became a glory to them, when borne in so excellent a cause, and for the sake of him, who, though so divinely great and so perfectly happy, had submitted not only to stripes, but to death for them. Instead therefore of obeying the order of the rulers, they grew so much the more courageous and diligent in spreading the gospel: And every day, from morning to night, they ceased not to pursue this great work; but took all opportunities to preach in the temple, though within sight of the Sanhedrim, and among many of its chief members, who, being obliged by their office often to resort thither, must frequently see and hear them; and at other times, between the seasons of public worship, they were engaged privately from house to house; and on the whole, one way or another, it was their constant business to teach and to preach Jesus as the Messiah, and to proclaim with unspeakable pleasure the good news of life and salvation given to sinners by him: The Sanhedrim, in the mean time, by the special providence of God, suffering them to go on, and affecting to overlook them as beneath their notice, though still with a secret rancour, which at length broke out into the extremest violence.

IMPROVEMENT.

WHICH shall we survey with the greater surprise, the continual courage of the apostles, or the continued malice of their persecutors? Again they seize them, again they imprison them; but how vainly do these feeble worms, amidst all the pride of dignity and power, oppose the counsels of Omnipotence!

The angel of the Lord opens the door of their prison, and leads forth his faithful servants to renewed liberty: An office which this celestial Spirit could not but perform with delight; as it was, no doubt, with unutterable pleasure that he gave them their errand, to go and publish with undaunted freedom and zeal the words of this life, of this gospel which enlivens dead souls, and points out the road to an happy immortality. O that the folly of those who have heard it had never converted it into a savour of death!

Yet, behold, the council renewed the attack! The same madness which instigated the Jews to seize Jesus, when they had been VOL. 3.

Reflections on the trial of the twelve apostles.

struck to the ground by his miraculous power (John xviii. 6), anxi. imated these wretches to contrive the destruction of persons whom God himself had just before rescued from their hands; as they had formerly plotted that of Lazarus (John xii. 10), who had by a yet more astonishing wonder been recalled from the grave. To what fatal extravagancies will not prejudice hurry the mind? Against what convincing evidence will it not harden it?

Ye shall, says our Lord, be brought before councils for my sake; 29 and it shall be for a testimony against them. (Mat. x. 18.) And such was this repeated admonition which these holy prisoners then at the bar gave to the judges of Israel: Still they urge the divine 30, 31 authority of their mission; still they proclaim him as head of the church and world, whom these very men had so lately crucified in so outrageous and contemptuous a manner. They point to him, whom these priests and rulers had insulted on the cross, as now exalted on the right hand of God, and urge them to seek repentance and remission of sin from him, to whom they had denied the common justice due to the meanest of men, the common humanity due to the vilest of criminals in their dying moments, giving him in the thirst of his last agonies vinegar mingled with gall. (Mat. xxvii. 34.)

Thousands of the people had fallen under this charge; and Jesus the Prince had taken them under his protection: Jesus the 33 Saviour had washed them in his blood. But by what is too frequently the fatal prerogative of greatness, these princes of Israel had hearts too high for the discipline of wisdom, and were enraged against these humble ministers of the Son of God; who nevertheless addressed them with all the respect which fidelity would allow, and could gladly have poured forth their blood for the salvation of those who so cruelly thirsted for it. They gnashed on these faithful ambassadors with their teeth, as if they would have devoured them alive; and justly will gnashing of teeth be the eternal portion of those who thus outrageously rejected the counsel of God against themselves. (Luke vii. 30.)

But God raised up a guardian for the apostles, where perhaps they least expected it; and the prudence of Gamaliel for a while checked the fury of his brethren: So does God sometimes use the natural good sense and temper of those who do not themselves receive the gospel, for the protection of those who are faithfully 35-37 devoted to its service. Gamaliel had attentively observed former events; which is indeed the way to learn the surest lessons of wisdom, which are to be learnt any where but from the word of God. He had seen some ruined by their seditious zeal; and let those who call themselves Christians take heed, how they rashly rise up against legal authority, lest taking the sword they perish by it. (Mat. xxvi. 39 52.) Judiciously does he admonish the council to take heed lest they be found fighters against God. May divine grace ever guard us from that fatal error into which all who oppose the gospel,

The foreign Jews complain that their widows are neglected.

whatever they may imagine, assuredly fall! They cannot indeed dissolve it, but they dash themselves in pieces against it. Be wise therefore, O ye kings; be instructed, ye judges of the earth! (Psal. ii. 10.)

For reasons of State the apostles were to be scourged, though their judges were inwardly convinced that it was at least possible their message might be divine. Deliver us, O Lord, from that policy which shall lead us to imagine any evil so great as that which may offend thee! The punishment which these excellent men suffered was infamous, but the cause in which they endured it, rendered it glorious; nor could those stripes be half so painful to their flesh, as an opportunity of thus approving their fidelity to their Lord was delightful to their pious souls: Well might they triumph in bearing the scourge for him who bore the cross, and died on it for them. Let us arm ourselves with the same mind, if in a severer sense than this we should be called for his sake to resist unto blood.